Hare Krishna.
OMG 2 Movie — A Bhagavad-gita Perspective on Sex Education and Related Issues

The movie OMG 2 presents a tragic yet thought-provoking story. It portrays a young boy’s suicide attempt and his father’s bold struggle against societal norms to prevent such an incident from recurring. The father’s campaign centers around advocating for sex education. In this reflection, I’ll examine the issue from three broad perspectives.

1. The Tragedy of Youth Suicide and the Question of Sex Education

Youth suicide is undeniably tragic, and whatever can be done to prevent it deserves serious consideration and support. In the movie, the boy’s father argues that sex education could have averted his son’s suicide.

But let us ask — would sex education truly have helped in this case?

Here’s the sequence of events:
The boy, a typical teenager, tries to impress a girl and succeeds. This provokes envy among some classmates, who mock his private parts after seeing him in a vulnerable state. Feeling insecure, he begins seeking ways to increase the size of his reproductive organ, including dangerous medications. He even thinks masturbation might help, and eventually, a video of him doing so is leaked and goes viral. Humiliated and rusticated by the school, he attempts suicide.

Now, how exactly would sex education have helped here? Would telling the boy that masturbation is normal have prevented the bullying or the video from going viral? Would it have stopped the school from taking disciplinary action?

Unlikely.

The real issue lies not in the act of masturbation itself, but in the boy’s deep insecurity, his misinformation about sexual health, and the public shaming he experienced.

The film’s scenario seems somewhat unrealistic. In today’s world, where exposure to such content is more common, would a school actually suspend a student for such a viral video? Would the incident even escalate to such a level of humiliation? This sequence seems more like a dramatized script than a realistic scenario.

That said, what kind of sex education might have helped?

Sex education focused on:

  • The dangers of unverified medications or procedures to alter the body.

  • The risks of believing harmful myths about body image or performance.

  • The importance of emotional maturity and digital responsibility.

This type of sex education, which emphasizes protective intelligence, aligns with what the Bhagavad-gita describes as buddhi in the mode of goodness — intelligence that distinguishes what is beneficial and harmful (Gita 18.30).

2. The Need for Balanced, Responsible Sex Education

In today’s world, dangers such as sexual exploitation, online shaming, and porn addiction are real and increasing. Education that protects children and youth from these threats is essential.

For example:

  • Children need to learn about good touch and bad touch.

  • Teenagers need to understand the health risks of certain sexual behaviors, including STDs and misuse of enhancement methods.

  • There must also be education about the distortions caused by pornography, which exaggerates and misrepresents sexual realities, leading to unhealthy expectations and practices.

Thus, sex education should be:

  • Informative, offering biological understanding.

  • Protective, highlighting dangers.

  • Ethical, warning about potential addictions and exploitation.

The Gita may not talk about sex education directly, but it emphasizes the need to equip ourselves with knowledge to face challenges in life (Gita 4.38, 13.8-12). So in today’s context, such education can be a form of intelligence in sattva guna (mode of goodness).

3. Spiritual Perspective: Beyond the Body to the Soul

Ultimately, what pushed the boy toward suicide was not just misinformation — it was a deep identity crisis. He equated his self-worth with his physical features, particularly the size of a body part.

This is a deeper issue.

The Bhagavad-gita teaches that we are not our bodies but eternal souls (atma). Our true worth does not depend on our appearance, wealth, grades, or physical attributes. Misidentification with the body leads to moha (illusion) — and when that illusion is shattered, people may experience deep despair, even suicidal thoughts.

Just as:

  • Some people commit suicide when their net worth collapses, thinking money defines them,

  • Some students end their lives over exam failures, thinking marks define them,

In this case, the boy thought that the size of a body part defined his identity. This is tragic.

What is needed is spiritual education — education that reinforces:

  • Our eternal value beyond externals.

  • Our unique purpose as divine souls.

  • The impermanence of worldly humiliations and the strength of inner resilience.

This is where the Gita’s message becomes not only relevant but crucial for today’s youth.

Clarifying Misconceptions: Is Masturbation Really “Natural”?

The film also portrays masturbation as “completely normal and natural.” Let’s examine that.

If something is truly natural, it happens spontaneously. But masturbation usually requires:

  • Physical stimulation,

  • Visual input (e.g., porn), or

  • Imaginative recollection.

Moreover, semen is not like urine. It carries the potential to create life. To casually equate it with a waste product is an oversimplification. Biologically, it holds a unique, potent value.

And from a behavioral standpoint, masturbation, when unchecked, can lead to compulsive habits and addiction. Many secular, scientific studies and testimonies (such as the NoFap movement) describe how compulsive masturbation and porn consumption damage motivation, relationships, and even physical health.

So even without invoking religious morality, one can see clear evidence that masturbation is not always harmless.

Sex Education: Not Just Biology, but Ethics

True sex education must have two components:

  • Biological: Understanding the body’s functions.

  • Ethical: Understanding the consequences of actions.

Just as excessive eating or sleeping is harmful, so too is excessive indulgence in sex. The Gita doesn’t deny human drives, but it emphasizes regulated living and self-mastery as the path to inner peace and spiritual growth (Gita 6.16-17, 3.41-43).

What About Kama Sutra and the Vedic Tradition?

Sometimes, proponents of liberal views cite the Kama Sutra as evidence that ancient India was open and progressive about sex.

It’s true that Kama Sutra is part of the broader Vedic corpus. But just being part of the tradition does not make it central to the tradition. The Bhagavad-gita, Upanishads, Srimad Bhagavatam, and other texts focus on self-realization, dharma, and bhakti.

Great teachers like Ramanujacharya, Madhvacharya, Shankaracharya, and Sri Chaitanya Mahaprabhu never recommended the Kama Sutra as essential reading for spiritual progress.

Vedic culture recognizes kama (desire) as one of the purusharthas (human goals), but it is always subordinated to dharma and ideally directed toward moksha (liberation).

It has only become glamorized because when Europeans came to India, there were two distinct groups: the Christian missionaries and the rationalists. The Christian missionaries, particularly the evangelicals, criticized Hinduism by highlighting explicit descriptions in the texts, labeling them as obscene and immoral. They used these descriptions to disparage the Hindu tradition and Vedic texts. Meanwhile, the rationalists, who often rejected God, found in these texts a justification for unrestrained sexuality. Both perspectives helped bring these ideas to the forefront. Today, in the West, the Kama Sutra is one of the most widely recognized books from the Indian tradition.

However, the Kama Sutra has never held a prominent place in the broader Vedic tradition, as it has been understood and practiced by millions for millennia. Similarly, there are temples with explicit depictions, but these temples follow a sacred architectural design meant to replicate the cosmos. The temple is intended to represent the Earth, Heaven, and ultimately, Vaikuntha (the spiritual world). The idea is that one ascends through earthly pleasures, including sexuality, to reach the higher happiness beyond swarga (Heaven). The sanctum sanctorum, where the deity resides, represents Vaikuntha. The serious worshiper, however, should not be distracted by these depictions but focus on the spiritual path.

There is a philosophical purpose to the sacred cosmology and architecture in the tradition, which is not simply to license or glorify sexuality. There is an allegation that prudishness and conservatism were introduced by Macaulay, who brought Victorian moral standards to India. This accusation is insidious, as it suggests that liberals are the true custodians of the Vedic tradition, while conservatives are following external influences. However, it was not Macaulay who said in the Bhagavad Gita that “there are three gates to hell,” one of which is lust (karma). The idea of sexual restraint, recognizing that lust can become destructive, is a teaching of the Bhagavad Gita, which predates Macaulay by thousands of years.

The Bhagavad Gita teaches that karma, in its dharmic form, is a manifestation of the divine. In the Gita (7.11), Krishna says, “I am sex life, which is in accordance with dharma.” This is not referring to indiscriminate sex but to sex that is aligned with dharma — the ethical and responsible pursuit of life. The Vedic tradition recognizes that sexuality, when aligned with dharma, can lead to the creation of life, and the act of reproduction is seen as sacred. When husband and wife come together in the procreative act, they become co-creators with God. The miracle of birth is to be celebrated as a divine process.

However, the Vedic texts also recognize the dangers of unrestrained desire. As Krishna warns in the Bhagavad Gita, desire can become insatiable and lead to destruction. The four purusharthas — dharma, artha, karma, and moksha — are a framework for understanding life. One learns values (dharma) and acquires resources (artha) in a disciplined manner, which prepares one for the responsibilities of marriage (karma). Only after fulfilling dharma, artha, and karma can one seek moksha, or liberation. Krishna points out that those who neglect moksha and focus only on dharma, artha, and karma are misled because true fulfillment comes from spiritual realization and liberation from bodily limitations.

After the industrial and scientific revolutions, the emphasis on dharma has diminished, and society has focused more on artha and karma — acquiring wealth and enjoying life. This cultural shift, coupled with the rise of atheism, has led to a devaluation of moral and ethical values. Today, values are often seen only as useful tools for functioning in society, and many people are unaware of the deeper spiritual truths.

Unfortunately, the spread of pornography and masturbation, sometimes referred to as PMO (pornography, masturbation, orgasm), further exacerbates this problem. People no longer even need to learn to take responsibility for managing resources or relationships. The focus has shifted entirely to unchecked desire — karma — detached from dharma, artha, and moksha. Krishna warns that this path can lead to severe consequences for individuals and society.

The consequences are not limited to personal growth; they extend to the collective well-being. For example, the Western world is experiencing demographic declines as more people divorce sexuality from committed relationships and reproduction. This trend can have devastating long-term effects on society, as fewer people are having children and raising families. Krishna teaches that unrestrained desire is a “maha-shano maha-papa” (the greatest enemy of humanity), and indulging in desire without spiritual direction can be self-destructive.

The issue of shaming is also often misunderstood. Some argue that discussing or depicting sex should not be a taboo subject, yet society often condemns such actions. Is shaming inherently bad? Not necessarily. Social disapproval can act as a restraint against harmful behaviors, as in the case of smoking. Over the past few decades, smoking in public has become less acceptable as its dangers have been better understood, and smoking is now restricted to specific areas. This shift has been partly due to social disapproval, which helps regulate behavior.

In the same way, shaming in some contexts can be a tool for maintaining ethical boundaries. Consider the case of a CNN reporter who was caught masturbating during a Zoom call. The public outcry and the consequences he faced show that, even in a liberal society, certain actions can provoke shame. Shaming itself is not inherently bad — it serves a social function. The issue arises when shaming is misapplied or when individuals lack the inner strength to cope with it. For people to build this inner strength, they need spiritual education.

To conclude, while we fully agree that the tragic incident of suicide is something we should all work to prevent, the solution does not lie in normalizing masturbation through sex education. The solution lies in spiritual education, which teaches us that our identity and worth are not determined by our physical attributes but by our eternal spiritual nature. The Bhagavad Gita offers profound insights into how to live a balanced life, with dharma, artha, karma, and moksha working in harmony.

Sex education should not merely focus on naturalizing masturbation but should also address the potential dangers of sexual addiction and the importance of committed relationships. Quoting the Vedic scriptures to promote unchecked sexual activity distorts the true message of the tradition. Therefore, what is needed is a holistic, spiritually grounded education that can help individuals navigate life’s challenges, including sexuality, in a responsible and meaningful way.

Conclusion: The Real Education We Need

Yes, we must do everything we can to prevent youth suicides. But the solution is not just to normalize masturbation or push for unbalanced sex education.

The deeper solution lies in:

  • Protective sex education — focusing on safety, health, and responsibility.

  • Spiritual education — helping people realize they are far more than their bodies, grades, wealth, or appearance.

Let us educate and uplift — not merely by information, but by illumination — of our true identity and inner worth as eternal souls.

Hare Krishna.